1. Hesiod, Works And Days, 168-171, 173, 172 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 557 | 172. Live far from others. Thus they came to dwell, |
|
2. Hesiod, Theogony, 396, 492, 577, 770-775, 578 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 213 | 578. And strength had gone beyond the boundary |
|
| 3. Hesiod, Shield, 452 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •tablets, orphic gold Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 216 |
4. Homer, Iliad, 5.221, 5.255, 8.44, 8.512, 9.133, 10.513, 11.517, 15.387, 16.342, 16.395-16.396, 16.809, 22.166, 23.379 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •tablets, orphic gold Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 214, 216 | 5.221. / go to face this man and make trial of him in arms. Nay, come, mount upon my car, that thou mayest see of what sort are the horses of Tros, well skilled to course fleetly hither and thither over the plain whether in pursuit or in flight. They twain will bring the two of us safely to the city, 5.255. / And I have no mind to mount upon a car, but even as I am will I go to face them; that I should quail Pallas Athene suffereth not. As for these twain, their swift horses shall not bear both back from us again, even if one or the other escape. And another thing will I tell thee, and do thou lay it to heart. 8.44. / do I speak with full purpose of heart, but am minded to be kindly to thee. So saying, he let harness beneath his car his bronze-hooved horses, swift of flight, with flowing manes of gold; and with gold he clad himself about his body, and grasped the well-wrought whip of gold, and stepped upon his car 8.512. / lest haply even by night the long-haired Achaeans make haste to take flight over the broad back of the sea. 9.133. / and that in beauty surpass all women folk. These will I give him, and amid them shall be she that then I took away, the daughter of Briseus; and I will furthermore swear a great oath that never went I up into her bed neither had dalliance with her as is the appointed way of mankind, even of men and women. 10.513. / to the hollow ships, lest thou go thither in full flight, and haply some other god rouse up the Trojans. So spake she, and he knew the voice of the goddess as she spoke, and swiftly mounted the horses; and Odysseus smote them with his bow, and they sped toward the swift ships of the Achaeans. 11.517. / for the cutting out of arrows and the spreading of soothing simples. So spake he, and the horseman, Nestor of Gerenia, failed not to hearken. Forthwith he got him upon his chariot, and beside him mounted Machaon, the son of Asclepius the peerless leech; and he touched the horses with the lash, and nothing loath the pair sped on 15.387. / they in their cars, but the Achaeans high up on the decks of their black ships to which they had climbed, fought therefrom with long pikes that lay at hand for them upon the ships for sea-fighting,— jointed pikes, shod at the tip with bronze. 16.342. / but Peneleos smote him upon the neck beneath the ear, and all the blade sank in, so that naught but the skin held fast, and the head hung to one side, and his limbs were loosed. And Meriones with swift strides overtook Acamas, and thrust and smote him, even as he was mounting his car, upon the right shoulder; and he fell from his car and down over his eyes a mist was shed. 16.395. / back again towards the ships and would not suffer them for all their eagerness to set foot in the city, but in the mid-space between the ships and the river and the high wall he rushed among them and slew them, and got him vengeance for many a slain comrade. There verily he first smote Pronous with a cast of his bright spear, 16.396. / back again towards the ships and would not suffer them for all their eagerness to set foot in the city, but in the mid-space between the ships and the river and the high wall he rushed among them and slew them, and got him vengeance for many a slain comrade. There verily he first smote Pronous with a cast of his bright spear, 16.809. / Then blindness seized his mind, and his glorious limbs were loosed beneath him, and he stood in a daze; and from behind him from close at hand a Dardanian smote him upon the back between the shoulders with a cast of his sharp spear, even Panthous' son, Euphorbus, that excelled all men of his years in casting the spear, and in horsemanship, and in speed of foot; and lo, twenty warriors had he already cast 22.166. / even so these twain circled thrice with swift feet about the city of Priam; and all the gods gazed upon them. Then among these the father of men and gods was first to speak:Look you now, in sooth a well-loved man do mine eyes behold pursued around the wall; and my heart hath sorrow 23.379. / and the pace of their horses was forced to the uttermost. And forthwith the swift-footed mares of the son of Pheres shot to the front, and after them Diomedes' stallions of the breed of Tros; not far behind were they, but close behind, for they seemed ever like to mount upon |
|
| 5. Homer, Odyssey, 3.174-3.175, 4.521, 4.561-4.569, 4.708, 5.399, 7.196, 7.223, 9.101, 10.334, 11.166-11.167, 11.481-11.482, 11.485, 11.491, 11.538-11.539, 11.573, 12.45, 12.158, 23.238, 24.13 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •tablets, orphic gold •orphic tradition, bacchic gold tablets Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 557; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 181, 187, 214, 215, 217 |
| 6. Parmenides, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •tablets, orphic gold Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 222 |
7. Aeschylus, Eumenides, 274, 273 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 557| 273. μέγας γὰρ Ἅιδης ἐστὶν εὔθυνος βροτῶν | |
|
8. Aeschylus, Suppliant Women, 530, 529 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 181| 529. λίμνᾳ δʼ ἔμβαλε πορφυροειδεῖ | |
|
| 9. Pindar, Olympian Odes, 2.24-2.26 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363, 557 |
| 10. Pindar, Pythian Odes, 11.1 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •orphic tradition, bacchic gold tablets Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363 |
11. Aristophanes, The Women Celebrating The Thesmophoria, 957 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •tablets, orphic gold Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 216| 957. ἐπισκοπεῖν δὲ πανταχῇ | |
|
12. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •tablets, orphic gold Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 172| 108a. μὲν γὰρ ἁπλῆν οἶμόν φησιν εἰς Ἅιδου φέρειν, ἡ δ᾽ οὔτε ἁπλῆ οὔτε μία φαίνεταί μοι εἶναι. οὐδὲ γὰρ ἂν ἡγεμόνων ἔδει: οὐ γάρ πού τις ἂν διαμάρτοι οὐδαμόσε μιᾶς ὁδοῦ οὔσης. νῦν δὲ ἔοικε σχίσεις τε καὶ τριόδους πολλὰς ἔχειν: ἀπὸ τῶν θυσιῶν τε καὶ νομίμων τῶν ἐνθάδε τεκμαιρόμενος λέγω. ἡ μὲν οὖν κοσμία τε καὶ φρόνιμος ψυχὴ ἕπεταί τε καὶ οὐκ ἀγνοεῖ τὰ παρόντα: ἡ δ’ ἐπιθυμητικῶς τοῦ σώματος ἔχουσα, ὅπερ ἐν τῷ ἔμπροσθεν εἶπον, περὶ ἐκεῖνο πολὺν | 108a. for he says a simple path leads to the lower world, but I think the path is neither simple nor single, for if it were, there would be no need of guides, since no one could miss the way to any place if there were only one road. But really there seem to be many forks of the road and many windings; this I infer from the rites and ceremonies practiced here on earth. Now the orderly and wise soul follows its guide and understands its circumstances; but the soul that is desirous of the body, as I said before, flits about it, and in the visible world for a long time, |
|
13. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 179| 614c. μετὰ πολλῶν, καὶ ἀφικνεῖσθαι σφᾶς εἰς τόπον τινὰ δαιμόνιον, ἐν ᾧ τῆς τε γῆς δύʼ εἶναι χάσματα ἐχομένω ἀλλήλοιν καὶ τοῦ οὐρανοῦ αὖ ἐν τῷ ἄνω ἄλλα καταντικρύ. δικαστὰς δὲ μεταξὺ τούτων καθῆσθαι, οὕς, ἐπειδὴ διαδικάσειαν, τοὺς μὲν δικαίους κελεύειν πορεύεσθαι τὴν εἰς δεξιάν τε καὶ ἄνω διὰ τοῦ οὐρανοῦ, σημεῖα περιάψαντας τῶν δεδικασμένων ἐν τῷ πρόσθεν, τοὺς δὲ ἀδίκους τὴν εἰς ἀριστεράν τε καὶ κάτω, ἔχοντας καὶ τούτους ἐν τῷ ὄπισθεν σημεῖα πάντων ὧν | 614c. and that they came to a mysterious region where there were two openings side by side in the earth, and above and over against them in the heaven two others, and that judges were sitting between these, and that after every judgement they bade the righteous journey to the right and upwards through the heaven with tokens attached to them in front of the judgement passed upon them, and the unjust to take the road to the left and downward, they too wearing behind sign |
|
14. Herodotus, Histories, 2.48.2 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •tablets, orphic gold Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 186 | 2.48.2. The rest of the festival of Dionysus is observed by the Egyptians much as it is by the Greeks, except for the dances; but in place of the phallus, they have invented the use of puppets two feet high moved by strings, the male member nodding and nearly as big as the rest of the body, which are carried about the villages by women; a flute-player goes ahead, the women follow behind singing of Dionysus. |
|
| 15. Gorgias of Leontini, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •tablets, orphic gold Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 313 |
16. Euripides, Bacchae, 10-12, 6-9, 903-905, 902 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 215| 902. εὐδαίμων μὲν ὃς ἐκ θαλάσσας | |
|
| 17. Plato, Axiochus (Spuria), None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 180 |
18. Aristophanes, Peace, 371, 419-420, 418 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 186| 418. καί σοι τὰ μεγάλ' ἡμεῖς Παναθήναι' ἄξομεν | |
|
| 19. Plato, Greater Hippias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •orphic tradition, bacchic gold tablets Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 557 |
| 20. Empedocles, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 216 |
21. Aristophanes, Frogs, 1477-1478, 186, 323-384, 386-459, 385 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 187| 385. Δήμητρα θεὰν ἐπικοσμοῦντες ζαθέαις μολπαῖς κελαδεῖτε. | |
|
22. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •tablets, orphic gold Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 180| 493b. τῶν δʼ ἀνοήτων τοῦτο τῆς ψυχῆς οὗ αἱ ἐπιθυμίαι εἰσί, τὸ ἀκόλαστον αὐτοῦ καὶ οὐ στεγανόν, ὡς τετρημένος εἴη πίθος, διὰ τὴν ἀπληστίαν ἀπεικάσας. τοὐναντίον δὴ οὗτος σοί, ὦ Καλλίκλεις, ἐνδείκνυται ὡς τῶν ἐν Ἅιδου—τὸ ἀιδὲς δὴ λέγων—οὗτοι ἀθλιώτατοι ἂν εἶεν, οἱ ἀμύητοι, καὶ φοροῖεν εἰς τὸν τετρημένον πίθον ὕδωρ ἑτέρῳ τοιούτῳ τετρημένῳ κοσκίνῳ. τὸ δὲ κόσκινον ἄρα λέγει, ὡς ἔφη ὁ πρὸς ἐμὲ | 493b. in these uninitiate that part of the soul where the desires are, the licentious and fissured part, he named a leaky jar in his allegory, because it is so insatiate. So you see this person, Callicles, takes the opposite view to yours, showing how of all who are in Hades—meaning of course the invisible—these uninitiate will be most wretched, and will carry water into their leaky jar with a sieve which is no less leaky. And then by the sieve, |
|
| 23. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 182 |
24. Apollonius of Rhodes, Argonautica, 4.891 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •tablets, orphic gold Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 181| 4.891. νῆα δʼ ἐυκραὴς ἄνεμος φέρεν. αἶψα δὲ νῆσον | |
|
25. Dionysius of Halycarnassus, Roman Antiquities, 8.52.4 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •tablets, orphic gold Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 165 | 8.52.4. And if there is in very truth a place which will receive men's souls when released from the body, it is not that subterranean and gloomy place where, men say, the unhappy dwell, that will receive mine, nor the region called the Plain of Lethe, but the pure ether high up in the heavens, where, as report has it, those who are sprung from the gods dwell, enjoying a happy and a blessed life; and to them my soul will relate your piety and the acts of kindness with which you honoured her, and will ever ask the gods to requite you with glorious rewards. |
|
26. Apollodorus, Bibliotheca, 3.4.3-3.4.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •orphic tradition, bacchic gold tablets Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363| 3.4.3. Σεμέλης δὲ Ζεὺς ἐρασθεὶς Ἥρας κρύφα συνευνάζεται. ἡ δὲ ἐξαπατηθεῖσα ὑπὸ Ἥρας, κατανεύσαντος αὐτῇ Διὸς πᾶν τὸ αἰτηθὲν ποιήσειν, αἰτεῖται τοιοῦτον αὐτὸν ἐλθεῖν οἷος ἦλθε μνηστευόμενος Ἥραν. Ζεὺς δὲ μὴ δυνάμενος ἀνανεῦσαι παραγίνεται εἰς τὸν θάλαμον αὐτῆς ἐφʼ ἅρματος ἀστραπαῖς ὁμοῦ καὶ βρονταῖς, καὶ κεραυνὸν ἵησιν. Σεμέλης δὲ διὰ τὸν φόβον ἐκλιπούσης, ἑξαμηνιαῖον τὸ βρέφος ἐξαμβλωθὲν ἐκ τοῦ πυρὸς ἁρπάσας ἐνέρραψε τῷ μηρῷ. ἀποθανούσης δὲ Σεμέλης, αἱ λοιπαὶ Κάδμου θυγατέρες διήνεγκαν λόγον, συνηυνῆσθαι θνητῷ τινι Σεμέλην καὶ καταψεύσασθαι Διός, καὶ ὅτι 1 -- διὰ τοῦτο ἐκεραυνώθη. κατὰ δὲ τὸν χρόνον τὸν καθήκοντα Διόνυσον γεννᾷ Ζεὺς λύσας τὰ ῥάμματα, καὶ δίδωσιν Ἑρμῇ. ὁ δὲ κομίζει πρὸς Ἰνὼ καὶ Ἀθάμαντα καὶ πείθει τρέφειν ὡς κόρην. ἀγανακτήσασα δὲ Ἥρα μανίαν αὐτοῖς ἐνέβαλε, καὶ Ἀθάμας μὲν τὸν πρεσβύτερον παῖδα Λέαρχον ὡς ἔλαφον θηρεύσας ἀπέκτεινεν, Ἰνὼ δὲ τὸν Μελικέρτην εἰς πεπυρωμένον λέβητα ῥίψασα, εἶτα βαστάσασα μετὰ νεκροῦ τοῦ παιδὸς ἥλατο κατὰ βυθοῦ. 1 -- καὶ Λευκοθέα μὲν αὐτὴν καλεῖται, Παλαίμων δὲ ὁ παῖς, οὕτως ὀνομασθέντες ὑπὸ τῶν πλεόντων· τοῖς χειμαζομένοις γὰρ βοηθοῦσιν. ἐτέθη δὲ ἐπὶ Μελικέρτῃ ὁ 2 -- ἀγὼν τῶν Ἰσθμίων, Σισύφου θέντος. Διόνυσον δὲ Ζεὺς εἰς ἔριφον ἀλλάξας τὸν Ἥρας θυμὸν ἔκλεψε, καὶ λαβὼν αὐτὸν Ἑρμῆς πρὸς νύμφας ἐκόμισεν ἐν Νύσῃ κατοικούσας τῆς Ἀσίας, ἃς ὕστερον Ζεὺς καταστερίσας ὠνόμασεν Ὑάδας. 3.4.4. Αὐτονόης δὲ καὶ Ἀρισταίου παῖς Ἀκταίων ἐγένετο, ὃς τραφεὶς παρὰ Χείρωνι κυνηγὸς ἐδιδάχθη, καὶ ἔπειτα ὕστερον 1 -- ἐν τῷ Κιθαιρῶνι κατεβρώθη ὑπὸ τῶν ἰδίων κυνῶν. καὶ τοῦτον ἐτελεύτησε τὸν τρόπον, ὡς μὲν Ἀκουσίλαος λέγει, μηνίσαντος τοῦ Διὸς ὅτι ἐμνηστεύσατο Σεμέλην, ὡς δὲ οἱ πλείονες, ὅτι τὴν Ἄρτεμιν λουομένην εἶδε. καί φασι τὴν θεὸν παραχρῆμα αὐτοῦ τὴν μορφὴν εἰς ἔλαφον ἀλλάξαι, καὶ τοῖς ἑπομένοις αὐτῷ πεντήκοντα κυσὶν ἐμβαλεῖν λύσσαν, ὑφʼ ὧν κατὰ ἄγνοιαν ἐβρώθη. ἀπολομένου 2 -- δὲ Ἀκταίωνος 3 -- οἱ κύνες ἐπιζητοῦντες τὸν δεσπότην κατωρύοντο, καὶ ζήτησιν ποιούμενοι παρεγένοντο ἐπὶ τὸ τοῦ Χείρωνος ἄντρον, ὃς εἴδωλον κατεσκεύασεν Ἀκταίωνος, ὃ καὶ τὴν λύπην αὐτῶν ἔπαυσε. τὰ 4 -- ὀνόματα τῶν Ἀκταίωνος κυνῶν ἐκ τῶν οὕτω δὴ νῦν καλὸν σῶμα περισταδόν, ἠύτε θῆρος, τοῦδε δάσαντο κύνες κρατεροί. πέλας † Ἄρκενα 5 -- πρώτη. μετὰ ταύτην ἄλκιμα τέκνα, Λυγκεὺς καὶ Βαλίος 1 -- πόδας αἰνετός, ἠδʼ Ἀμάρυνθος.— καὶ τούτους ὀνομαστὶ διηνεκέως κατέλεξε· 2 -- καὶ τότε Ἀκταίων ἔθανεν Διὸς ἐννεσίῃσι. 3 -- πρῶτοι γὰρ μέλαν αἷμα πίον 4 -- σφετέροιο ἄνακτος Σπαρτός τʼ Ὤμαργός 5 -- τε Βορῆς τʼ αἰψηροκέλευθος. οὗτοι δʼ 6 --Ἀκταίου πρῶτοι φάγον αἷμα τʼ ἔλαψαν. 7 -- τοὺς δὲ μέτʼ ἄλλοι πάντες ἐπέσσυθεν 8 -- ἐμμεμαῶτες.— ἀργαλέων ὀδυνῶν ἄκος ἔμμεναι ἀνθρώποισιν . | |
|
| 27. Gorgias Atheniensis, Fragments, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •tablets, orphic gold Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 313 |
| 28. Plutarch, Greek Questions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •orphic tradition, bacchic gold tablets Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 426 |
| 29. Lucian, On Mourning, 5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •tablets, orphic gold Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 165 |
30. Pausanias, Description of Greece, 9.39-9.40, 9.39.4-9.39.8, 10.28.4-10.28.6, 10.31.9, 10.31.11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •tablets, orphic gold •orphic tradition, bacchic gold tablets Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 558, 559; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 165, 180| 9.39.4. τὰ δὲ ἐπιφανέστατα ἐν τῷ ἄλσει Τροφωνίου ναὸς καὶ ἄγαλμά ἐστιν, Ἀσκληπιῷ καὶ τοῦτο εἰκασμένον· Πραξιτέλης δὲ ἐποίησε τὸ ἄγαλμα. ἔστι δὲ καὶ Δήμητρος ἱερὸν ἐπίκλησιν Εὐρώπης καὶ Ζεὺς Ὑέτιος ἐν ὑπαίθρῳ. ἀναβᾶσι δὲ ἐπὶ τὸ μαντεῖον καὶ αὐτόθεν ἰοῦσιν ἐς τὸ πρόσω τοῦ ὄρους, Κόρης ἐστὶ καλουμένη θήρα καὶ Διὸς Βασιλέως ναός. τοῦτον μὲν δὴ διὰ τὸ μέγεθος ἢ καὶ τῶν πολέμων τὸ ἀλλεπάλληλον ἀφείκασιν ἡμίεργον· ἐν δὲ ἑτέρῳ ναῷ Κρόνου καὶ Ἥρας καὶ Διός ἐστιν ἀγάλματα. ἔστι δὲ καὶ Ἀπόλλωνος ἱερόν. 9.39.5. κατὰ δὲ τὸ μαντεῖον τοιάδε γίνεται. ἐπειδὰν ἀνδρὶ ἐς τοῦ Τροφωνίου κατιέναι δόξῃ, πρῶτα μὲν τεταγμένων ἡμερῶν δίαιταν ἐν οἰκήματι ἔχει, τὸ δὲ οἴκημα Δαίμονός τε ἀγαθοῦ καὶ Τύχης ἱερόν ἐστιν ἀγαθῆς· διαιτώμενος δὲ ἐνταῦθα τά τε ἄλλα καθαρεύει καὶ λουτρῶν εἴργεται θερμῶν, τὸ δὲ λουτρὸν ὁ ποταμός ἐστιν ἡ Ἕρκυνα· καί οἱ καὶ κρέα ἄφθονά ἐστιν ἀπὸ τῶν θυσιῶν, θύει γὰρ δὴ ὁ κατιὼν αὐτῷ τε τῷ Τροφωνίῳ καὶ τοῦ Τροφωνίου τοῖς παισί, πρὸς δὲ Ἀπόλλωνί τε καὶ Κρόνῳ καὶ Διὶ ἐπίκλησιν Βασιλεῖ καὶ Ἥρᾳ τε Ἡνιόχῃ καὶ Δήμητρι ἣν ἐπονομάζοντες Εὐρώπην τοῦ Τροφωνίου φασὶν εἶναι τροφόν. 9.39.6. καθʼ ἑκάστην δὲ τῶν θυσιῶν ἀνὴρ μάντις παρὼν ἐς τοῦ ἱερείου τὰ σπλάγχνα ἐνορᾷ, ἐνιδὼν δὲ προθεσπίζει τῷ κατιόντι εἰ δὴ αὐτὸν εὐμενὴς ὁ Τροφώνιος καὶ ἵλεως δέξεται. τῶν μὲν δὴ ἄλλων ἱερείων τὰ σπλάγχνα οὐχ ὁμοίως δηλοῖ τοῦ Τροφωνίου τὴν γνώμην· ἐν δὲ νυκτὶ ᾗ κάτεισιν ἕκαστος, ἐν ταύτῃ κριὸν θύουσιν ἐς βόθρον, ἐπικαλούμενοι τὸν Ἀγαμήδην. θυμάτων δὲ τῶν πρότερον πεφηνότων αἰσίων λόγος ἐστὶν οὐδείς, εἰ μὴ καὶ τοῦδε τοῦ κριοῦ τὰ σπλάγχνα τὸ αὐτὸ θέλοι λέγειν· ὁμολογούντων δὲ καὶ τούτων, τότε ἕκαστος ἤδη κάτεισιν εὔελπις, κάτεισι δὲ οὕτω. 9.39.7. πρῶτα μὲν ἐν τῇ νυκτὶ αὐτὸν ἄγουσιν ἐπὶ τὸν ποταμὸν τὴν Ἕρκυναν, ἀγαγόντες δὲ ἐλαίῳ χρίουσι καὶ λούουσι δύο παῖδες τῶν ἀστῶν ἔτη τρία που καὶ δέκα γεγονότες, οὓς Ἑρμᾶς ἐπονομάζουσιν· οὗτοι τὸν καταβαίνοντά εἰσιν οἱ λούοντες καὶ ὁπόσα χρὴ διακονούμενοι ἅτε παῖδες. τὸ ἐντεῦθεν ὑπὸ τῶν ἱερέων οὐκ αὐτίκα ἐπὶ τὸ μαντεῖον, ἐπὶ δὲ ὕδατος πηγὰς ἄγεται· αἱ δὲ ἐγγύτατά εἰσιν ἀλλήλων. 9.39.8. ἐνταῦθα δὴ χρὴ πιεῖν αὐτὸν Λήθης τε ὕδωρ καλούμενον, ἵνα λήθη γένηταί οἱ πάντων ἃ τέως ἐφρόντιζε, καὶ ἐπὶ τῷδε ἄλλο αὖθις ὕδωρ πίνειν Μνημοσύνης· ἀπὸ τούτου τε μνημονεύει τὰ ὀφθέντα οἱ καταβάντι. θεασάμενος δὲ ἄγαλμα ὃ ποιῆσαι Δαίδαλόν φασιν—ὑπὸ δὲ τῶν ἱερέων οὐκ ἐπιδείκνυται πλὴν ὅσοι παρὰ τὸν Τροφώνιον μέλλουσιν ἔρχεσθαι— τοῦτο τὸ ἄγαλμα ἰδὼν καὶ θεραπεύσας τε καὶ εὐξάμενος ἔρχεται πρὸς τὸ μαντεῖον, χιτῶνα ἐνδεδυκὼς λινοῦν καὶ ταινίαις τὸν χιτῶνα ἐπιζωσθεὶς καὶ ὑποδησάμενος ἐπιχωρίας κρηπῖδας. 10.28.4. ἐπὶ δὲ τοῦ Ἀχέροντος τῇ ὄχθῃ μάλιστα θέας ἄξιον, ὅτι ὑπὸ τοῦ Χάρωνος τὴν ναῦν ἀνὴρ οὐ δίκαιος ἐς πατέρα ἀγχόμενός ἐστιν ὑπὸ τοῦ πατρός. περὶ πλείστου γὰρ δὴ ἐποιοῦντο οἱ πάλαι γονέας, ὥσπερ ἔστιν ἄλλοις τε τεκμήρασθαι καὶ ἐν Κατάνῃ τοῖς καλουμένοις Εὐσεβέσιν, οἵ, ἡνίκα ἐπέρρει τῇ Κατάνῃ πῦρ τὸ ἐκ τῆς Αἴτνης, χρυσὸν μὲν καὶ ἄργυρον ἐν οὐδενὸς μερίδι ἐποιήσαντο, οἱ δὲ ἔφευγον ὁ μὲν ἀράμενος μητέρα, ὁ δὲ αὐτῶν τὸν πατέρα· προϊόντας δὲ οὐ σὺν ῥᾳστώνῃ καταλαμβάνει σφᾶς τὸ πῦρ ἐπειγόμενον τῇ φλογί· καὶ —οὐ γὰρ κατετίθεντο οὐδʼ οὕτω τοὺς γονέας— διχῇ σχισθῆναι λέγεται τὸν ῥύακα, καὶ αὐτούς τε τοὺς νεανίσκους, σὺν δὲ αὐτοῖς τοὺς γονέας τὸ πῦρ οὐδέν σφισι λυμηνάμενον παρεξῆλθεν. 10.28.5. οὗτοι μὲν δὴ τιμὰς καὶ ἐς ἐμὲ ἔτι παρὰ Καταναίων ἔχουσιν, ἐν δὲ τῇ Πολυγνώτου γραφῇ πλησίον τοῦ ἀνδρός, ὃς τῷ πατρὶ ἐλυμαίνετο καὶ διʼ αὐτὸ ἐν Ἅιδου κακὰ ἀναπίμπλησι, τούτου πλησίον ἱερὰ σεσυληκὼς ἀνὴρ ὑπέσχε δίκην· γυνὴ δὲ ἡ κολάζουσα αὐτὸν φάρμακα ἄλλα τε καὶ ἐς αἰκίαν οἶδεν ἀνθρώπων. 10.28.6. περισσῶς δὲ ἄρα εὐσεβείᾳ θεῶν ἔτι προσέκειντο οἱ ἄνθρωποι, ὡς Ἀθηναῖοί τε δῆλα ἐποίησαν, ἡνίκα εἷλον Ὀλυμπίου Διὸς ἐν Συρακούσαις ἱερόν, οὔτε κινήσαντες τῶν ἀναθημάτων οὐδὲν τὸν ἱερέα τε τὸν Συρακούσιον φύλακα ἐπʼ αὐτοῖς ἐάσαντες· ἐδήλωσε δὲ καὶ ὁ Μῆδος Δᾶτις λόγοις τε οὓς εἶπε πρὸς Δηλίους καὶ τῷ ἔργῳ, ἡνίκα ἐν Φοινίσσῃ νηὶ ἄγαλμα εὑρὼν Ἀπόλλωνος ἀπέδωκεν αὖθις Ταναγραίοις ἐς Δήλιον. οὕτω μὲν τὸ θεῖον καὶ οἱ πάντες τότε ἦγον ἐν τιμῇ, καὶ ἐπὶ λόγῳ τοιούτῳ τὰ ἐς τὸν συλήσαντα ἱερὰ ἔγραψε Πολύγνωτος. 10.31.9. αἱ δὲ ὑπὲρ τὴν Πενθεσίλειαν φέρουσαι μέν εἰσιν ὕδωρ ἐν κατεαγόσιν ὀστράκοις, πεποίηται δὲ ἡ μὲν ἔτι ὡραία τὸ εἶδος, ἡ δὲ ἤδη τῆς ἡλικίας προήκουσα· ἰδίᾳ μὲν δὴ οὐδὲν ἐπίγραμμα ἐπὶ ἑκατέρᾳ τῶν γυναικῶν, ἐν κοινῷ δέ ἐστιν ἐπὶ ἀμφοτέραις εἶναι σφᾶς τῶν οὐ μεμυημένων γυναικῶν. 10.31.11. ἔστι δὲ καὶ πίθος ἐν τῇ γραφῇ, πρεσβύτης δὲ ἄνθρωπος, ὁ δὲ ἔτι παῖς, καὶ γυναῖκες, νέα μὲν ὑπὸ τῇ πέτρᾳ, παρὰ δὲ τὸν πρεσβύτην ἐοικυῖα ἐκείνῳ τὴν ἡλικίαν· οἱ μὲν δὴ ἄλλοι φέρουσιν ὕδωρ, τῇ δὲ γραῒ κατεᾶχθαι τὴν ὑδρίαν εἰκάσεις· ὅσον δὲ ἐν τῷ ὀστράκῳ λοιπόν ἦν τοῦ ὕδατος, ἐκχέουσά ἐστιν αὖθις ἐς τὸν πίθον. ἐτεκμαιρόμεθα δʼ εἶναι καὶ τούτους τῶν τὰ δρώμενα Ἐλευσῖνι ἐν οὐδενὶ θεμένων λόγῳ· οἱ γὰρ ἀρχαιότεροι τῶν Ἑλλήνων τελετὴν τὴν Ἐλευσινίαν πάντων ὁπόσα ἐς εὐσέβειαν ἥκει τοσούτῳ ἦγον ἐντιμότερον ὅσῳ καὶ θεοὺς ἐπίπροσθεν ἡρώων. | 9.39.4. The most famous things in the grove are a temple and image of Trophonius; the image, made by Praxiteles, is after the likeness of Asclepius. There is also a sanctuary of Demeter surnamed Europa, and a Zeus Rain-god in the open. If you go up to the oracle, and thence onwards up the mountain, you come to what is called the Maid's Hunting and a temple of King Zeus. This temple they have left half finished, either because of its size or because of the long succession of the wars. In a second temple are images of Cronus, Hera and Zeus. There is also a sanctuary of Apollo. 9.39.5. What happens at the oracle is as follows. When a man has made up his mind to descend to the oracle of Trophonius, he first lodges in a certain building for an appointed number of days, this being sacred to the good Spirit and to good Fortune. While he lodges there, among other regulations for purity he abstains from hot baths, bathing only in the river Hercyna. Meat he has in plenty from the sacrifices, for he who descends sacrifices to Trophonius himself and to the children of Trophonius, to Apollo also and Cronus, to Zeus surnamed King, to Hera Charioteer, and to Demeter whom they surname Europa and say was the nurse of Trophonius. 9.39.6. At each sacrifice a diviner is present, who looks into the entrails of the victim, and after an inspection prophesies to the person descending whether Trophonius will give him a kind and gracious reception. The entrails of the other victims do not declare the mind of Trophonius so much as a ram, which each inquirer sacrifices over a pit on the night he descends, calling upon Agamedes. Even though the previous sacrifices have appeared propitious, no account is taken of them unless the entrails of this ram indicate the same; but if they agree, then the inquirer descends in good hope. The procedure of the descent is this. 9.39.7. First, during the night he is taken to the river Hercyna by two boys of the citizens about thirteen years old, named Hermae, who after taking him there anoint him with oil and wash him. It is these who wash the descender, and do all the other necessary services as his attendant boys. After this he is taken by the priests, not at once to the oracle, but to fountains of water very near to each other. 9.39.8. Here he must drink water called the water of Forgetfulness, that he may forget all that he has been thinking of hitherto, and afterwards he drinks of another water, the water of Memory, which causes him to remember what he sees after his descent. After looking at the image which they say was made by Daedalus (it is not shown by the priests save to such as are going to visit Trophonius), having seen it, worshipped it and prayed, he proceeds to the oracle, dressed in a linen tunic, with ribbons girding it, and wearing the boots of the country. 10.28.4. On the bank of Acheron there is a notable group under the boat of Charon, consisting of a man who had been undutiful to his father and is now being throttled by him. For the men of old held their parents in the greatest respect, as we may infer, among other instances, from those in Catana called the Pious, who, when the fire flowed down on Catana from Aetna , held of no account gold or silver, but when they fled took up, one his mother and another his father. As they struggled on, the fire rushed up and caught them in the flames. Not even so would they put down their parents, and it is said that the stream of lava divided itself in two, and the fire passed on, doing no hurt to either young men or their parents. These Catanians even at the present day receive honors from their fellow countrymen. 10.28.5. Near to the man in Polygnotus' picture who maltreated his father and for this drinks his cup of woe in Hades, is a man who paid the penalty for sacrilege. The woman who is punishing him is skilled in poisonous and other drugs. 10.28.6. So it appears that in those days men laid the greatest stress on piety to the gods, as the Athenians showed when they took the sanctuary of Olympian Zeus at Syracuse ; they moved none of the offerings, but left the Syracusan priest as their keeper. Datis the Persian too showed his piety in his address to the Delians, and in this act as well, when having found an image of Apollo in a Phoenician ship he restored it to the Tanagraeans at Delium . So at that time all men held the divine in reverence, and this is why Polygnotus has depicted the punishment of him who committed sacrilege. 10.31.9. The women beyond Penthesileia are carrying water in broken pitchers; one is depicted as in the bloom of youth, the other is already advanced in years. There is no separate inscription on either woman, but there is one common to the pair, which states that they are of the number of the uninitiated. 10.31.11. There is also in the painting a jar, and an old man, with a boy and two women. One of these, who is young, is under the rock; the other is beside the old man and of a like age to his. The others are carrying water, but you will guess that the old woman's water-jar is broken. All that remains of the water in the sherd she is pouring out again into the jar. We inferred that these people too were of those who had held of no account the rites at Eleusis . For the Greeks of an earlier period looked upon the Eleusinian mysteries as being as much higher than all other religious acts as gods are higher than heroes. |
|
| 31. Hesychius of Alexandria, Lexicon (A-O), None (5th cent. CE - 6th cent. CE) Tagged with subjects: •tablets, orphic gold Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 313 |
| 32. Hesychius of Alexandria, Lexicon, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •tablets, orphic gold Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 313 |
| 33. Epigraphy, Knidos, 303 Tagged with subjects: •tablets, orphic gold Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 168 |
| 34. Epigraphy, Ig Iv, 1326 Tagged with subjects: •tablets, orphic gold Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 313 |
| 35. Epigraphy, Cil, 3.125 Tagged with subjects: •tablets, orphic gold Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 313 |
36. Vergil, Aeneis, 6.540-6.543 Tagged with subjects: •tablets, orphic gold Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 174 | 6.541. Here Cerberus, with triple-throated roar, 6.542. Made all the region ring, as there he lay 6.543. At vast length in his cave. The Sibyl then, |
|
| 37. Anon., Nostoi (Fragmenta), None Tagged with subjects: •tablets, orphic gold Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 216 |
